ASHVAJIT'S STANZA AND ITS SIGNIFICANCE.

BY THE EDITOR.

THERE is a story related in the Mahavaggo (sections 23-24)' about the conversion of Sharipntra and Maudgalyayana/-' two Brahmans who led a rehgious hfe as wandering ascetics, both bent on attaining enHghtenment and reaching . And it happened one day that Sharipntra saw in the streets a young ascetic going from door to door begging for ahns. He kept his eyes mod- estly to the ground and showed such a dignified deportment that

Sharipntra thought to himself: "Truly, this monk is a saint. He is

walking on the right path. I will ask him in whose name he has retired from the world and what doctrine he professes." The young ascetic's name was Ashvajit, and on being asked as to his faith and the doctrine of his master, he said: 'T am a disciple of the , the Blessed One, the Sage of the Shakya, but

being a novice, I cannot explain the details, I can only tell the sub- stance of the doctrine." Said Sharipntra: "Tell me, O venerable monk, the substance.

It is the substance 1 want."" And Ashvajit recited the stanza:

"The Buddha has tlie causes told Of all the things that spring from causes. And further the great sage has told How finally all passion pauses."

"Ye dhamma heluppal)hava. Tesam hetum Tathagato

Aha ; Tesanca nirodho. Evamvadi niahasamano."

^Sacred Books of the East. Vol. XIII, pp. 144-151. Compare also the Chinese translation of the , the Fo-Sho-Hing-Tsan-King IV, 17 (S. B. E., XIX, pp. 193 ff.) and other sacred books of the Buddhists. ''Upatissa is commonly called after his mother, Shari, the son of Shari (ir Sharipntra (, Sariputta), and Kolita. after his family, Maudgalvayana (Pali, Moggallana). ASHVA J IT S STANZA. 179

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ASHVAJIT S STANZA INSCRIBED UPON A BUDDHA STATUE.

[This statue was discovered in the at Buddha Gaya near the Diamond Seat, the place where the stood under which the Buddha attained to enlightenment. When the temple was repaired by the British government, the statue was given to the Anagarika , who carried it (in spite of its not inconsiderable weight) with him on his journey round the world and had it exhibited at the World's Religious Parliament of Chicago in 1893.] l80 THE OPEN COURT.

Having heard this stanza, Shariputra obtained the pure and spotless eye of truth and said: "Now I see clearly, whatsoever is subject to origination is also subject to cessation. If this be the doctrine I have reached the state to enter Nirvana which heretofore has remained hidden to me." Shariputra went to Maudgalyayana and told him, and both said: "We will go to the Blessed One, that He, the Blessed One, may be our teacher." When the Buddha saw Shariputra and Maudgalyayana coming from afar, he said to his disciples: "These two monks are a highly auspicious pair," and they became (not tmlike the Christian James and John whom Jesus called Boanerges) the most energetic fol- lowers among his disciples.

THE SIGNIFICANCE OF ASHVAJITS STANZA.

The stanza recited by Ashvajit has become famous throughout the Buddhist world and is inscribed under many Buddha statues, and also in rock inscriptions, but its meaning cannot be as clear to

Western people as it was to Shariputra. How can a simple state- ment as to the efficiency of causation have so great a significance? CJbviously we have to consider the stanza in the light of the doctrine quoted in connection therewith by Shariputra. concerning origination and cessation, to understand that it is merely another statement of the truth that all compounds will be dissolved again. The traditional Brahmanism at the time of Buddha taught that the law of causation can be broken ; it advised its followers to set their trust in the saving power of sacrilice ; it recommended sacred ceremonies, or sacraments, and especially prayers, and accepted the Vedas as a divine revelation. Ashvajit's stanza denies all hope for salvation by any other means except such as are effected through the normal course of causation. It repudiates miracles of supernatural interference by unreservedly recognising the law of cause and effect as irrefragable. The doctrine of Buddha must have appeared bold and icono- clastic to the pious Brahmans, who placed their trust in the special revelation of the Vedas, who believed in the expiation of sin by the blood of sacrifice, and expected divine help by the magic charm of prayer. Their faith rested upon the assumption of some divine or extra-natural power that would overcome, or break, or upset the law of causation. Buddha teaches to give up all faith in the super- natural existence and the miraculous. He teaches that the origin and the end of all things depends upon causation. ASHVAJIT S STANZA. l8l

The formulation of the essence of in Ashvajit's stanza will scarcely appeal to those who arc not initiated into the significance of these sentences, for the negative side of the rigidity of causation which teaches us that in the world of Samsara every- thing springs from causes and will according to the law of cause and eflfect come to rest again, has its positive side and imi)lies that we must seek for the permanent somewhere else ; and it implies further that the law of causation holds good also for those who will energetically work out their own salvation. Ashvajit's stanza suggests the four truths; viz., that this world of materiality (in which all things originate by being compounded, and cease to exist by being dissolved) is subject to disease and

pain, to old age. decay, and death : but if causation holds good, we can, by a thorough surrender of all attachment, emancipate our- selves from the evils of life and thereby attain the freedom of Nirvana.

it is The law of causation is a curse only for wrong-doing : a blessing for good deeds. It does not only teach that birth leads to death, but also that the abandonment of clinging involves the ces- sation of passion, of sin. of wrong-doing. * * *

Some details in the story of the conversion of Maudgalyayana and his cousin Shariputra resemble the calling of Andrew and Peter as related in the first chapter of the Gospel according to St. John (35 to 42). which reads as follows:

"Again the next day after John stood, and two of his disciples: and looking npon Jesus as he walked, he saith. Behold the Lamb of God ! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them. What seek ye? They said unto him. Rabbi, (which is to say. being interpreted. ^Master.) where dwellest thou? He saith unto them. Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. One of the two which heard John speak, and followed him. was An- drew, Simon Peter's brother. He first findeth his own lirothcr Simon, and saith unto him. We have found the Messias. which is. being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said. called Cephas, which is by Thou art Simon the son of Jona : thou shalt be interpretation. A stone."